Nicodemus and the New Birth
John 3:1-21
John.3.1 - Details
Translation
Original Text
Morphology
- Ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- ανθρωπος: NOUN,nom,sg,m
- εκ: PREP
- των: ART,gen,pl,m
- Φαρισαιων: NOUN,gen,pl,m
- Νικοδημος: NOUN,nom,sg,m
- ονομα: NOUN,acc,sg,n
- αυτω: PRON,dat,sg,m
- αρχων: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων·: NOUN,gen,pl,m
Parallels
- John 7:50-51 (structural): Same individual (Nicodemus) reappears defending Jesus before the Jewish leaders; continues the narrative thread begun by introducing him in 3:1.
- John 19:39 (structural): Nicodemus is again named and acts publicly by bringing burial spices for Jesus, connecting back to his identification as a Jewish ruler in 3:1.
- John 12:42 (thematic): Notes that many of the Jewish rulers believed in Jesus but did not confess him openly, reflecting the cautious posture implied by Nicodemus's secret visit in 3:1–2.
- John 1:24 (verbal): Earlier Johannine scene identifies interlocutors as Pharisees; parallels the explicit label of Nicodemus as a Pharisee in 3:1 and situates him within the same group.
- John 9:16 (thematic): Reports division among the Pharisees over Jesus' signs, providing social and religious context for why a Pharisee like Nicodemus might approach Jesus privately as in 3:1–2.
Alternative generated candidates
- Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.
- Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.
John.3.2 - Details
Translation
Original Text
Morphology
- ουτος: PRON,nom,sg,m
- ηλθεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτον: PRON,acc,sg,m
- νυκτος: NOUN,gen,sg,f
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Ραββι: PRON,dat,3,sg+NOUN,voc,m,sg
- οιδαμεν: VERB,perf,act,ind,1,pl
- οτι: CONJ
- απο: PREP
- θεου: NOUN,gen,sg,m
- εληλυθας: VERB,perf,act,ind,2,sg
- διδασκαλος·ουδεις: NOUN,nom,sg,m;PRON,nom,sg,m
- γαρ: PART
- δυναται: VERB,pres,mid,ind,3,sg
- ταυτα: PRON,acc,pl,n
- τα: ART,acc,pl,n
- σημεια: NOUN,acc,pl,n
- ποιειν: VERB,pres,act,inf
- α: PRON,nom,sg,n
- συ: PRON,nom,sg,2
- ποιεις: VERB,pres,act,ind,2,sg
- εαν: CONJ
- μη: PART
- η: ART,nom,sg,f
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- μετ᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- John 9:33 (verbal): Same argument from signs: the healed man says, 'If this man were not from God, he could do nothing,' paralleling Nicodemus' claim that Jesus' signs show God is with him.
- Acts 2:22 (thematic): Peter describes Jesus as 'attested by God with mighty works and wonders and signs,' using miracles as proof of divine origin, similar to Nicodemus' reasoning.
- John 6:14 (thematic): After the feeding of the 5,000 the crowd says, 'This is indeed the Prophet,' i.e., they identify Jesus from the sign he performed—an instance of recognizing Jesus' divine mission on the basis of signs.
- Luke 7:22 (cf. Matthew 11:4-6) (thematic): Jesus points John the Baptist to his miraculous works ('the blind receive their sight...') as fulfillment and proof of his messianic identity—using signs as authentication like Nicodemus does.
Alternative generated candidates
- He came to Jesus by night and said to him, 'Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do unless God is with him.'
- This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do unless God is with him.”
John.3.3 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Αμην: PRON,dat,3,sg + INTJ
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- σοι: PRON,dat,sg,2
- εαν: CONJ
- μη: PART
- τις: PRON,nom,sg,?
- γεννηθη: VERB,aor,pass,subj,3,sg
- ανωθεν: ADV
- ου: PART,neg
- δυναται: VERB,pres,mid,ind,3,sg
- ιδειν: VERB,aor,act,inf
- την: ART,acc,sg,f
- βασιλειαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- John 3:5 (verbal): Immediate Johannine parallel — Jesus expands the statement about new birth, adding 'born of water and the Spirit' and linking birth to entrance into God's kingdom.
- 1 Peter 1:23 (verbal): Uses the same phrase 'born again/born anew' (γεννηθέντες ἄνωθεν) to describe spiritual rebirth through the imperishable word, echoing Johannine language and concept.
- Titus 3:5 (thematic): Paul speaks of salvation by 'the washing of regeneration and renewal by the Holy Spirit,' paralleling the New Testament theme that entry into God's life involves spiritual rebirth/regeneration.
- 2 Corinthians 5:17 (thematic): Paul's 'if anyone is in Christ, he is a new creation' parallels the transformative implication of being 'born again' — a decisive break with the former life and entry into God's realm.
- Ezekiel 36:25-27 (allusion): Prophetic background: God promises cleansing with water, a new heart, and the Spirit within — an OT anticipation of the cleansing and Spirit-wrought rebirth implied in Jesus' 'born again' teaching.
Alternative generated candidates
- Jesus answered him, 'Truly, truly, I say to you, unless one is born from above, he cannot see the kingdom of God.'
- Jesus answered him, “Very truly, I tell you, unless one is born from above he cannot see the kingdom of God.”
John.3.4 - Details
Translation
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- προς: PREP
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- Νικοδημος·Πως: NOUN,nom,sg,m
- δυναται: VERB,pres,mid,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- γεννηθηναι: VERB,aor,pass,inf
- γερων: ADJ,nom,sg,m
- ων: PRON,gen,pl,m
- μη: PART
- δυναται: VERB,pres,mid,ind,3,sg
- εις: PREP
- την: ART,acc,sg,f
- κοιλιαν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- μητρος: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- δευτερον: ADV
- εισελθειν: VERB,pres,mid,inf
- και: CONJ
- γεννηθηναι: VERB,aor,pass,inf
Parallels
- John 3:3 (structural): Immediate context—Jesus' statement that one must be 'born again' to see the kingdom prompts Nicodemus' question about physical rebirth.
- John 3:5 (verbal): Jesus' follow-up explanation that one must be 'born of water and the Spirit' directly answers Nicodemus' literal misunderstanding of 'born again.'
- John 1:13 (verbal): Language about being 'born... not of blood nor of the will of the flesh but of God' parallels the contrast between natural birth and birth from God implicit in Nicodemus' question.
- 1 Peter 1:23 (thematic): Speaks of being 'born again' through the imperishable word of God—a thematic development of spiritual rebirth similar to John 3's emphasis on new birth.
- Titus 3:5 (allusion): Refers to 'washing of regeneration and renewal by the Holy Spirit,' echoing John 3's 'born of water and the Spirit' motif of spiritual renewal.
Alternative generated candidates
- Nicodemus said to him, 'How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?'
- Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?”
John.3.5 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους·Αμην: NOUN,nom,sg,m
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- σοι: PRON,dat,sg,2
- εαν: CONJ
- μη: PART
- τις: PRON,nom,sg,?
- γεννηθη: VERB,aor,pass,subj,3,sg
- εξ: PREP
- υδατος: NOUN,gen,sg,n
- και: CONJ
- πνευματος: NOUN,gen,sg,n
- ου: PART,neg
- δυναται: VERB,pres,mid,ind,3,sg
- εισελθειν: VERB,pres,mid,inf
- εις: PREP
- την: ART,acc,sg,f
- βασιλειαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- John 1:13 (verbal): Both verses use birth-language to describe entrance into God's life—being 'born' not of human origin but of God/Spirit, linking Jesus' teaching about new birth to Johannine theology of divine birth.
- Ezekiel 36:25-27 (allusion): Promise of sprinkling with clean water and giving a new heart and Spirit; Ezekiel's water-and-Spirit motif is a likely Old Testament background for Jesus' 'born of water and the Spirit.'
- Titus 3:5 (verbal): Speaks of salvation 'by the washing of regeneration and renewal of the Holy Spirit,' echoing the combined water/Spirit language of new birth in John 3:5.
- 1 Peter 3:21 (thematic): Links water (baptism) with salvation/new life; interprets water rite as effective because of God's action, resonating with John's emphasis on being born of water and the Spirit.
- Romans 6:3-4 (thematic): Baptism depicts dying and rising with Christ and entrance into a new life—comparable to the new birth imagery of entering the kingdom through water and Spirit.
Alternative generated candidates
- Jesus answered, 'Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.'
- Jesus answered, “Very truly, I tell you, unless one is born of water and the Spirit he cannot enter the kingdom of God.
John.3.6 - Details
Translation
Original Text
Morphology
- το: ART,acc,sg,n
- γεγεννημενον: PART,perf,pas,nom,sg,n
- εκ: PREP
- της: ART,gen,sg,f
- σαρκος: NOUN,gen,sg,f
- σαρξ: NOUN,nom,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- το: ART,acc,sg,n
- γεγεννημενον: PART,perf,pas,nom,sg,n
- εκ: PREP
- του: ART,gen,sg,n
- πνευματος: NOUN,gen,sg,n
- πνευμα: NOUN,acc,sg,n
- εστιν: VERB,pres,act,ind,3,sg
Parallels
- John 1:13 (verbal): Uses the same 'born of' language and contrasts birth from blood/flesh/will of man with birth from God (spiritual origin).
- Galatians 6:8 (verbal): Explicit flesh–Spirit contrast: sowing to the flesh yields corruption, sowing to the Spirit yields life—parallels John's dichotomy of 'born of the flesh' vs 'born of the Spirit.'
- Romans 8:5-9 (thematic): Develops the moral and ontological consequences of being 'according to the flesh' versus 'according to the Spirit' and links possession of the Spirit to membership in Christ.
- Titus 3:5 (thematic): Speaks of salvation as regeneration and renewal by the Holy Spirit rather than by fleshly means—complements John's emphasis on spiritual rebirth.
- Ezekiel 36:26-27 (allusion): Prophetic promise to give a new heart and put God's Spirit within—background for the New Testament idea that new birth is the Spirit's work transforming the fleshly condition.
Alternative generated candidates
- That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
- That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
John.3.7 - Details
Translation
Original Text
Morphology
- μη: PART
- θαυμασης: VERB,pres,act,subj,2,sg
- οτι: CONJ
- ειπον: VERB,aor,act,ind,1,sg
- σοι: PRON,dat,sg,2
- Δει: VERB,pres,act,ind,3,sg
- υμας: PRON,acc,pl,2
- γεννηθηναι: VERB,aor,pass,inf
- ανωθεν: ADV
Parallels
- John 3:3 (quotation): Jesus' prior statement: 'Unless one is born again/from above...' — same claim repeated; directly parallels the wording and point about being 'born again/from above.'
- John 3:5 (thematic): Clarifies how rebirth occurs: 'unless one is born of water and the Spirit,' expanding the meaning of being 'born again/from above.'
- John 3:8 (allusion): Uses the wind/Spirit analogy to describe the nature and unpredictability of birth 'of the Spirit,' further developing the 'born again' motif.
- John 1:12–13 (thematic): Speaks of becoming 'children of God' by being born not of natural descent but of God — a parallel theme of spiritual birth and divine origin.
- 1 Peter 1:23 (verbal): Explicitly uses 'born again' language ('born again, not of perishable seed but imperishable, through the living word of God'), echoing the concept of spiritual rebirth.
Alternative generated candidates
- Do not marvel that I said to you, "You must be born from above."
- Do not be astonished that I said to you, ‘You must be born from above.’
John.3.8 - Details
Translation
Original Text
Morphology
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- οπου: ADV,rel
- θελει: VERB,pres,act,ind,3,sg
- πνει: VERB,pres,act,ind,3,sg
- και: CONJ
- την: ART,acc,sg,f
- φωνην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- ακουεις: VERB,pres,act,ind,2,sg
- αλλ᾽ουκ: CONJ
- οιδας: VERB,perf,act,ind,2,sg
- ποθεν: ADV
- ερχεται: VERB,pres,mid,ind,3,sg
- και: CONJ
- που: ADV
- υπαγει·ουτως: VERB,pres,act,ind,3,sg+ADV
- εστιν: VERB,pres,act,ind,3,sg
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- γεγεννημενος: VERB,perf,pass,part,nom,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- πνευματος: NOUN,gen,sg,n
Parallels
- John 3:5 (structural): Immediate context—Jesus contrasts birth 'of water and the Spirit' to explain being 'born of the Spirit,' linking the wind/Spirit metaphor to rebirth.
- John 3:6 (verbal): Close verbal parallel—'That which is born of the Spirit is spirit' restates the point that spiritual birth is of the Spirit, echoing the wind/Spirit analogy.
- Acts 2:2-4 (thematic): Pentecost imagery: a sound 'like a mighty rushing wind' accompanies the coming of the Spirit, paralleling John’s wind/Spirit metaphor and the audible aspect ('you hear its sound').
- Ezekiel 37:9-10 (thematic): The Spirit/breath brings life to the dry bones—thetheme of life-giving Spirit similar to John’s depiction of the Spirit’s mysterious, vivifying work in rebirth.
- Genesis 1:2 (thematic): The 'Spirit/breath of God' moving over the waters at creation links the concepts of Spirit as wind/breath and as the life-giving, sovereign power behind new life—resonant with John’s analogy.
Alternative generated candidates
- The wind blows where it wills, and you hear its sound, but you do not know whence it comes or whither it goes. So it is with everyone born of the Spirit.
- The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with everyone born of the Spirit.”
John.3.9 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Νικοδημος: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Πως: PRON,dat,sg,m+ADV
- δυναται: VERB,pres,mid,ind,3,sg
- ταυτα: PRON,acc,pl,n
- γενεσθαι: VERB,aor,mid,inf
Parallels
- John 3:3 (structural): Jesus' declaration that one must be 'born again' frames Nicodemus' puzzled questions about how such birth is possible.
- John 3:4 (verbal): Nicodemus' earlier question ('How can a man be born when he is old?') is a direct verbal parallel to his repeated incredulous inquiry in 3:9.
- John 3:10 (verbal): Jesus' rebuke ('Are you the teacher of Israel, and do you not understand these things?') directly addresses Nicodemus' inability to comprehend, responding to the question in 3:9.
- Ezekiel 36:26-27 (thematic): God's promise to give a new heart and put a new spirit within parallels Jesus' teaching about being 'born of the Spirit'—the transformative, inward renewal behind the 'birth' language.
- Titus 3:5 (thematic): Paul's description of salvation as rebirth/renewal by the Holy Spirit (not by works) parallels Jesus' emphasis that entry into God's life involves spiritual regeneration rather than merely physical means.
Alternative generated candidates
- Nicodemus answered and said to him, 'How can these things be?'
- Nicodemus said to him, “How can these things be?”
John.3.10 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Συ: PRON,dat,sg,m + PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- διδασκαλος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- Ισραηλ: NOUN,voc,sg,m
- και: CONJ
- ταυτα: PRON,acc,pl,n
- ου: PART,neg
- γινωσκεις: VERB,pres,act,ind,2,sg
Parallels
- Mark 12:24 (verbal): Jesus rebukes opponents for failing to understand God's work ('Are you not therefore mistaken...'), a similar rhetorical challenge to religious teachers' misunderstanding.
- Matthew 22:29 (quotation): Parallel to Mark 12:24; Jesus tells the religious leaders they err because they do not know the Scriptures or the power of God—same thrust as questioning a teacher's lack of understanding.
- Mark 8:21 (verbal): Jesus asks his disciples, 'Do you not yet understand?'—uses comparable language to reproach spiritual/instructional blindness or lack of insight.
- John 3:9 (structural): Nicodemus' immediate reply in the same exchange ('How can these things be?') mirrors the mutual probing of understanding within this dialogue.
- Isaiah 6:9-10 (allusion): The prophetic motif of people hearing but not understanding (and seeing but not perceiving) underlies New Testament rebukes of religious leaders' spiritual blindness and lack of insight.
Alternative generated candidates
- Jesus answered him, 'Are you the teacher of Israel and yet you do not understand these things?'
- Jesus answered him, “Are you the teacher of Israel and yet do not understand these things?
John.3.11 - Details
Translation
Original Text
Morphology
- αμην: PART
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- σοι: PRON,dat,sg,2
- οτι: CONJ
- ο: ART,nom,sg,m
- οιδαμεν: VERB,perf,act,ind,1,pl
- λαλουμεν: VERB,pres,act,ind,1,pl
- και: CONJ
- ο: ART,nom,sg,m
- εωρακαμεν: VERB,perf,act,ind,1,pl
- μαρτυρουμεν: VERB,pres,act,ind,1,pl
- και: CONJ
- την: ART,acc,sg,f
- μαρτυριαν: NOUN,acc,sg,f
- ημων: PRON,gen,pl,1
- ου: PART,neg
- λαμβανετε: VERB,pres,act,ind,2,pl
Parallels
- 1 John 1:1-3 (verbal): Nearly identical Johannine language: 'that which we have seen and heard we proclaim to you'—emphasis on apostolic eyewitness testimony and proclamation.
- John 1:14 (verbal): 'We have seen his glory' echoes the 'we have seen' motif, linking Jesus' eyewitness testimony in the Gospel to the prologue's witness to the incarnate Son.
- Luke 1:2 (thematic): Speaks of 'eyewitnesses and ministers of the word' who handed down what they had seen—parallel concern with relying on eyewitness testimony for the message about Jesus.
- Acts 1:8 (thematic): Jesus commissions the disciples to be his 'witnesses'—connects the Johannine claim of speaking what they know with the wider New Testament theme of apostolic witnessing.
- John 8:18 (allusion): Jesus discusses the validity of testimony ('Even if I bear witness about myself, my testimony is true' and the Father bears witness), a related Johannine treatment of testimony and belief.
Alternative generated candidates
- Truly, truly I say to you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony.
- Very truly, I tell you, we speak of what we know and bear witness to what we have seen, yet you do not receive our testimony.
John.3.12 - Details
Translation
Original Text
Morphology
- ει: VERB,pres,act,ind,2,sg
- τα: ART,acc,pl,n
- επιγεια: ADJ,acc,pl,n
- ειπον: VERB,aor,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- και: CONJ
- ου: PART,neg
- πιστευετε: VERB,pres,act,imp,2,pl
- πως: ADV
- εαν: CONJ
- ειπω: VERB,pres,act,subj,1,sg
- υμιν: PRON,dat,pl,2
- τα: ART,acc,pl,n
- επουρανια: ADJ,acc,pl,n
- πιστευσετε: VERB,fut,act,ind,2,pl
Parallels
- John 3:11 (verbal): Immediate context: contrasts human testimony about earthly things with testimony about heavenly things and insists on the unbelief of Jesus' hearers.
- John 3:13 (thematic): Continues the contrast between earthly and heavenly realms—Jesus as one who has come down from heaven, underscoring the difficulty of accepting heavenly revelation.
- John 6:41-42 (thematic): Crowd objects to Jesus' claim of heavenly origin ('Is not this Jesus, the son of Joseph?')—an example of failure to accept 'heavenly' teaching.
- John 6:60-66 (thematic): Many disciples reject Jesus' difficult, 'heavenly' teaching (the bread of life discourse), illustrating the problem Jesus describes in 3:12.
- 1 Corinthians 2:14-15 (allusion): Paul observes that the 'natural' person does not accept spiritual (heavenly) truths, paralleling Jesus' point that people reject heavenly revelation even after accepting earthly things.
Alternative generated candidates
- If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?
- If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?
John.3.13 - Details
Translation
Original Text
Morphology
- και: CONJ
- ουδεις: PRON,nom,sg,m
- αναβεβηκεν: VERB,perf,act,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- ουρανον: NOUN,acc,sg,m
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- ο: ART,nom,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- ουρανου: NOUN,gen,sg,masc
- καταβας: PART,aor,act,nom,sg,m
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
Parallels
- John 6:62 (verbal): Directly echoes the language of ascending and the Son of Man’s pre‑existent place: Jesus asks what they would think if they saw the Son of Man ascend where he was before (links ascent/descent imagery).
- John 6:33 (verbal): Describes Jesus as the one who 'came down from heaven' who gives life—paralleling John 3:13’s claim that only the one who descended from heaven has ascended.
- John 3:31 (thematic): Affirms the theological claim that the one 'from above' (heaven) is above all, reinforcing the unique heavenly origin and authority asserted in 3:13.
- John 1:51 (allusion): Jesus’ promise that they will see 'heaven opened, and the angels of God ascending and descending on the Son of Man' alludes to the Son of Man’s role as the link between heaven and earth—background for 3:13’s ascent/descent motif.
- Ephesians 4:8-10 (cf. Psalm 68:18) (quotation): Paul (quoting the Psalm) speaks of Christ 'ascending' and that he 'also descended into the lower parts of the earth,' using the ascension/descent motif to describe Christ’s movement between heaven and earth, paralleling John 3:13’s claim about the one who descended from heaven.
Alternative generated candidates
- No one has ascended into heaven except he who descended from heaven, the Son of Man who is in heaven.
- No one has ascended into heaven but he who descended from heaven, the Son of Man who is in heaven.
John.3.14 - Details
Translation
Original Text
Morphology
- και: CONJ
- καθως: CONJ
- Μωυσης: NOUN,nom,sg,m
- υψωσεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- οφιν: NOUN,acc,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- ερημω: NOUN,dat,sg,f
- ουτως: ADV
- υψωθηναι: VERB,aor,pass,inf
- δει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
Parallels
- Numbers 21:8-9 (quotation): Direct source of Jesus’ image: Moses is commanded to make and lift up the bronze serpent so that those who look at it are healed — the explicit typological precursor cited by Jesus.
- John 12:32-34 (verbal): Uses the same verb ‘lifted up’ of the Son of Man and links that lifting to exaltation and the universal drawing/saving of people, developing the Johannine double meaning (crucifixion and glorification).
- John 8:28 (verbal): Jesus again speaks of the Son of Man being ‘lifted up’ as the moment when his identity and mission become clear — same phrase and theological point about revelation through exaltation.
- Isaiah 52:13 (allusion): The servant’s promise to be ‘high and lifted up’ provides an Old Testament background for the idea that suffering/lifting up entails later exaltation — informs John’s twofold sense of crucifixion and glorification.
- Isaiah 53:4-5 (thematic): The Suffering Servant bears infirmities and brings healing by his suffering — thematically parallels the bronze-serpent healing typology: look to the lifted one for life and restoration in Jesus’ death.
Alternative generated candidates
- And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
- And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
John.3.15 - Details
Translation
Original Text
Morphology
- ινα: CONJ
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- πιστευων: VERB,pres,act,part,nom,sg,m
- εν: PREP
- αυτω: PRON,dat,sg,m
- εχη: VERB,pres,act,ind,3,sg
- ζωην: NOUN,acc,sg,f
- αιωνιον: ADJ,acc,sg,f
Parallels
- John 3:16 (verbal): Nearby parallel that expands the promise: 'whoever believes in him should not perish but have eternal life'—same vocabulary of belief and eternal life.
- John 3:36 (verbal): Repeats the Johannine formula linking belief in the Son with possession of eternal life and contrasts unbelief with lack of life.
- John 5:24 (verbal): Jesus declares that whoever hears his word and believes the Father who sent him 'has eternal life'—same promise tied to hearing/believing.
- John 6:47 (verbal): Explicit, concise Johannine saying: 'Truly, truly, I say to you, whoever believes has eternal life,' echoing John 3:15's core claim.
- 1 John 5:11-12 (thematic): The Johannine epistle states that God gave eternal life and that 'whoever has the Son has life,' framing eternal life as possession through union with Christ.
Alternative generated candidates
- that whoever believes in him may have eternal life.
- that whoever believes in him may have eternal life.
John.3.16 - Details
Translation
Original Text
Morphology
- Ουτως: ADV
- γαρ: PART
- ηγαπησεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- ωστε: CONJ
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- μονογενη: ADJ,acc,sg,m
- εδωκεν: VERB,aor,act,ind,3,sg
- ινα: CONJ
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- πιστευων: VERB,pres,act,ptc,nom,sg,m
- εις: PREP
- αυτον: PRON,acc,sg,m
- μη: PART
- αποληται: VERB,pres,mid/pass,subj,3,sg
- αλλα: CONJ
- εχη: VERB,pres,act,ind,3,sg
- ζωην: NOUN,acc,sg,f
- αιωνιον: ADJ,acc,sg,f
Parallels
- John 3:17 (structural): Immediate context: clarifies the purpose of sending the Son — not to condemn but to save the world, completing the thought of 3:16.
- 1 John 4:9-10 (verbal): Uses similar language about God’s love being shown by sending his Son into the world as the decisive demonstration of divine love.
- Romans 5:8 (thematic): Develops the same theme of God’s love manifested in Christ’s sacrificial act on behalf of sinners.
- Romans 8:32 (verbal): Speaks of God’s giving (not sparing) his own Son for us, echoing the language of God ‘giving’ the Son in 3:16.
- 1 John 2:2 (thematic): Affirms the universal scope of Christ’s saving work for the ‘whole world,’ resonating with 3:16’s offer of eternal life to all who believe.
Alternative generated candidates
- For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.
- For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.
John.3.17 - Details
Translation
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- απεστειλεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- ινα: CONJ
- κρινη: VERB,pres,act,subj,3,sg
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- αλλ᾽ινα: CONJ
- σωθη: VERB,aor,pass,sub,3,sg
- ο: ART,nom,sg,m
- κοσμος: NOUN,nom,sg,m
- δι᾽αυτου: PREP+PRON,gen,sg,m
Parallels
- John 3:16 (verbal): Immediate Johannine parallel: both passages state God sent the Son into the world for the world's salvation (love and gift language in 3:16 complements mission in 3:17).
- John 12:47 (quotation): Jesus explicitly says he did not come to judge but to save the world, a near-echo of 3:17's purpose-language in Jesus' own speech.
- 1 John 4:9-10 (verbal): Early Johannine restatement: God sent his Son into the world so that we might live through him—frames the sending as salvific rather than judicial.
- Luke 19:10 (thematic): Synoptic parallel: the Son of Man's mission is defined as seeking and saving the lost, aligning with John 3:17's emphasis on salvation rather than condemnation.
Alternative generated candidates
- For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
- For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.
John.3.18 - Details
Translation
Original Text
Morphology
- ο: ART,nom,sg,m
- πιστευων: VERB,pres,act,part,nom,sg,m
- εις: PREP
- αυτον: PRON,acc,sg,m
- ου: PART,neg
- κρινεται·ο: VERB,pres,pass,ind,3,sg
- δε: CONJ
- μη: PART
- πιστευων: VERB,pres,act,part,nom,sg,m
- ηδη: ADV
- κεκριται: VERB,perf,mid/pass,ind,3,sg
- οτι: CONJ
- μη: PART
- πεπιστευκεν: VERB,perf,act,ind,3,sg
- εις: PREP
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- του: ART,gen,sg,n
- μονογενους: ADJ,gen,sg,m
- υιου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- John 3:36 (verbal): Closely parallels the contrast: 'He who believes in the Son has eternal life; he who does not believe...' — similar language about belief and its verdict/consequence.
- John 5:24 (thematic): Speaks of passing from judgment to life for those who hear and believe, echoing John 3:18's assurance that the believer 'is not condemned.'
- Romans 8:1 (thematic): Pauline formulation of the same promise: 'There is therefore now no condemnation for those who are in Christ Jesus,' thematically paralleling 'the one who believes is not condemned.'
- John 1:12 (verbal): Uses the expression 'believe in his name' and links reception of Jesus with a new status (children of God), echoing John 3:18's emphasis on belief in the Son's name.
- 1 John 5:10 (thematic): Contrasts those who believe (who have testimony) with those who do not believe (who make God a liar), reflecting the negative verdict pronounced on unbelief in John 3:18.
Alternative generated candidates
- Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.
- Whoever believes in him is not condemned; whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.
John.3.19 - Details
Translation
Original Text
Morphology
- αυτη: PRON,dat,sg,f
- δε: CONJ
- εστιν: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- κρισις: NOUN,nom,sg,f
- οτι: CONJ
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- εληλυθεν: VERB,perf,mid/pass,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- και: CONJ
- ηγαπησαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- ανθρωποι: NOUN,nom,pl,m
- μαλλον: ADV
- το: ART,acc,sg,n
- σκοτος: NOUN,nom,sg,n
- η: ART,nom,sg,f
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- ην: VERB,impf,act,ind,3,sg
- γαρ: PART
- αυτων: PRON,gen,pl,m
- πονηρα: ADJ,nom,pl,neut
- τα: ART,acc,pl,n
- εργα: NOUN,nom,pl,n
Parallels
- John 3:20 (structural): Immediate continuation of 3:19: repeats and explicates the judgment—those who do evil hate the light because their works are evil (verbal and contextual continuation).
- John 1:5 (verbal): Early Johannine theme: 'The light shines in the darkness' and darkness does not overcome it—parallels the motif of light coming into the world and the contrast between light and darkness.
- 1 John 1:5-7 (thematic): Affirms the Johannine contrast of God/Christ as light and the ethical consequence that walking in darkness conceals sin, while walking in the light exposes and cleanses deeds—echoes the moral diagnosis in Jn 3:19.
- 1 John 2:9-11 (thematic): Speaks of those who claim light yet hate brothers living in darkness—uses the love/hate and light/darkness polarity to link moral disposition to spiritual status, resonating with 'they loved darkness rather than light.'
- John 12:35-36 (thematic): Jesus warns to walk in the light while it is available and links unbelief to remaining in darkness—parallels the judgmental consequence of rejecting the light that appears in Jn 3:19.
Alternative generated candidates
- And this is the judgment: the light has come into the world, and people loved the darkness rather than the light, because their deeds were evil.
- And this is the judgment: the light has come into the world, and people loved darkness rather than light because their works were evil.
John.3.20 - Details
Translation
Original Text
Morphology
- πας: ADJ,nom,sg,m
- γαρ: PART
- ο: ART,nom,sg,m
- φαυλα: ADV
- πρασσων: VERB,pres,act,part,nom,sg,m
- μισει: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- και: CONJ
- ουκ: PART,neg
- ερχεται: VERB,pres,mid,ind,3,sg
- προς: PREP
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- ινα: CONJ
- μη: PART
- ελεγχθη: VERB,aor,pass,subj,3,sg
- τα: ART,acc,pl,n
- εργα: NOUN,acc,pl,n
- αυτου·: PRON,gen,sg,3
Parallels
- John 3:19 (structural): Immediate context: states the judgment—light has come into the world and people loved darkness rather than light, explaining why evildoers hate the light (direct continuation of the same thought).
- John 3:21 (structural): Immediate contrast within the same pericope: those who practice the truth come to the light so that their works may be clearly seen as done in God, opposing the evildoer’s avoidance of the light in 3:20.
- John 8:12 (thematic): Same Johannine light-motif: Jesus declares himself 'the light of the world' and promises that those who follow him will not walk in darkness—contrasts the fate of those who reject the light because of evil deeds.
- Ephesians 5:11-13 (thematic): Paulic teaching that believers should expose 'unfruitful works of darkness' because anything exposed by the light becomes visible—parallels the idea that light reveals and exposes evil works, which evildoers therefore avoid.
- 1 John 1:6-7 (thematic): Johannine theology linking moral conduct to response to light: claiming fellowship with God while 'walking in darkness' is false, whereas 'walking in the light' results in cleansing—echoes John 3:20's link between evil deeds and hatred/avoidance of the light.
Alternative generated candidates
- For everyone who does wicked things hates the light and does not come to the light, lest his deeds be exposed.
- For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.
John.3.21 - Details
Translation
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ποιων: VERB,pres,act,part,nom,sg,m
- την: ART,acc,sg,f
- αληθειαν: NOUN,acc,sg,f
- ερχεται: VERB,pres,mid,ind,3,sg
- προς: PREP
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- ινα: CONJ
- φανερωθη: VERB,aor,pass,subj,3,sg
- αυτου: PRON,gen,sg,m
- τα: ART,acc,pl,n
- εργα: NOUN,nom,pl,n
- οτι: CONJ
- εν: PREP
- θεω: NOUN,dat,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ειργασμενα: VERB,perf,pass,ptc,nom,pl,n
Parallels
- Matthew 5:16 (thematic): Both verses link righteous action with visible light before others—good works are to 'shine' so that people see and glorify God, echoing the idea that doing truth comes into the light.
- 1 John 1:7 (thematic): Speaks of walking in the light so that our deeds are purified and fellowship with God continues; parallels John 3:21's association of coming to the light with the manifestation and divine origin of one's works.
- Ephesians 5:8-13 (structural): Contrasts past darkness with present life in the light and calls believers to expose ('make manifest') the deeds of darkness—similar imagery of light revealing works and distinguishing what is wrought in God.
- 1 John 2:29 (verbal): Connects practicing righteousness ('doing righteousness'/'doing truth') with being born of God; echoes John 3:21's claim that those who do the truth show works that prove their origin in God.
- Romans 13:12-14 (allusion): Urges believers to cast off works of darkness and 'put on the armor of light,' implying that life in the light exposes true conduct—paralleling the notion that coming to the light reveals whether works are done in God.
Alternative generated candidates
- But whoever lives by the truth comes to the light, so that it may be seen plainly that his deeds have been wrought in God.
- But whoever practices the truth comes to the light, so that it may be plainly seen that his works have been carried out in God.
Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.
He came to Jesus by night and said, 'Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do unless God is with him.'
Jesus answered him, 'Truly, truly, I say to you, unless one is born from above he cannot see the kingdom of God.'
Nicodemus said to him, 'How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?'
Jesus answered, 'Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter the kingdom of God.'
That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
Do not marvel that I said to you, "You must be born from above."
The wind blows where it wills, and you hear its sound, but you do not know whence it comes or whither it goes; so it is with everyone who is born of the Spirit.
Nicodemus answered and said to him, 'How can these things be?'
Jesus answered him, 'Are you the teacher of Israel and do not understand these things?'
Truly, truly, I say to you, we speak of what we know and bear witness to what we have seen, yet you do not receive our testimony.
If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?
No one has ascended into heaven but he who descended from heaven, the Son of Man who is in heaven. And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,
that whoever believes in him may have eternal life.
For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.
For God did not send his Son into the world to condemn the world, but that the world might be saved through him.
Whoever believes in him is not condemned; but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved darkness rather than the light, because their deeds were evil.
For everyone who does evil hates the light and does not come to the light, lest his deeds be exposed. But whoever does what is true comes to the light, so that it may be seen plainly that his deeds have been done in God.